Not that "Can you show me God?" What qualification you have got? You want to see God. Another rascal will say "Yes, I will show you God. Come to me. I shall show you God." This is going on. One rascal inquires, "Can you show me God?" and the big rascal says, "Yes, come to me alone. I shall show you God." This business is going on. God's seeing is so cheap thing that any rascal comes, "Can you show me God," and another rascal says, "Yes, come to me. In the evening I shall show you." That means if he is a foolish rascal, then he will show him something magic, and he will understand, "Oh I have seen God." That's all, finished. God-seeing business is finished. And he comes... After God-seeing, he is the same, the same rascal. What improvement you have... You have seen God. What improvement you have made? God seeing is so cheap thing.
See God (Lectures, BG)
Bhagavad-gita As It Is Lectures
Only devotees, they are completely perfect. Others, the jñānīs and yogis and karmīs... Karmīs are, they are rascals. Jñānīs, they are partially perfect because they can understand the eternity portion of the Supreme Lord, brahma-jñāna. That is eternity portion. And Paramātmā-jñāna is the cid-aṁśa, knowledge or personally seeing God as the four-handed Viṣṇu. So that is also imperfect knowledge. That when He comes to know Bhagavān, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1), then there is perfect knowledge. Ānanda. Because when one comes to the understanding of personal God, there is ānanda. In other features, there is no ānanda. There is eternity, there is knowledge, but there is no ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is the Vedānta-sūtra. One is by nature ānandamaya. We are searching after ānanda, bliss, but we do not know where to get bliss. We are trying to get bliss in this material world by eating meat, eating wine, drinking wine, by sex. They are trying to get ānanda. That is not ānanda. Ānanda is what is satyānanda. These ānandas, these pleasures—flickering, for few minutes, for few hours. That is not ānanda.
And they had children also. Because He was at that time ninety years old, He got at that time great-grandchildren also. So His family was very great. Now, if you see the picture of Kṛṣṇa, you'll see Him just like a boy of twenty-two, twenty-five years old. He was so beautiful. He was so beautiful. Then... That is the sign of God. It is stated in Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). He is the original person. Because from God everyone has born, therefore He is the original person, ādyam. Purāṇa-puruṣam. Purāṇa means the oldest person. Still, nava-yauvanaṁ ca. Whenever you will see God... That is the... This is the sign of God. You'll find Him just like a youth, a new youth. Youthfulness means, say, sixteen to twenty-four years. So nava-yauvanaṁ ca. That is the sign of God. So He was so beautiful that when He was a boy of fifteen years old His, the whole, I mean, of His, of the same age girls, girls of His age, they were after Him. He was so beautiful. So in beauty He was superexcellent. In wealth He was superexcellent. In strength He was superexcellent.
Their basic principle of knowledge is on the bodily concept of life, pratyakṣa, experimental knowledge. Experimental knowledge means this gross sense perception. That is experimental. Pratyakṣa. Everyone says: "We do not see God." God is not such a subject matter that you can see with this pratyakṣa, direct perception. God's another name is Anubhāva. Anubhāva. Just like in this room we do not see the sun directly. But we know that there is sun. It is daytime. How do you know it? You do not see. But there are other processes by which you can experience. That is called aparokṣa. Pratyakṣa parokṣa aparokṣa. In this way, Kṛṣṇa consciousness means adhokṣaja and aprakṛta, beyond the senses. Therefore, in the Bhagavad-gītā it is said: adhokṣaja. Where direct perception cannot reach. So where direct perception cannot reach, then how you can perceive anubhāva? That is śrota-panthā. That is śruti. You have to take knowledge from the Vedas. And the Vedic knowledge is explained by guru. Therefore one has to take shelter of Kṛṣṇa as the Supreme guru, or His representative.
He knows that. So actually fact is that mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ: "But I am not there. I am not there." Similarly, Bhagavān means that. Under His will, under His power, everything is working so nicely, systematically, but if you want to see God, Kṛṣṇa, you cannot see Him. He is not there. He is in Goloka Vṛndāvana, but His influence is so extensive that even without His personal presence, things are going on so nicely. This is called Bhagavān. Bhagavān means this.
So here in this Bhagavad-gītā, that Bhagavān is giving you knowledge. So how much perfect it is, you have to consider. Vyāsadeva could have said, "śrī-vyāsadeva uvāca." No. Bhagavān uvāca, so authoritative. So whatever He says, there cannot be any change. It is all perfect. Unfortunately, we rascals, we do not take Bhagavad-gītā as it is. We want to change it according to our whims. This rascal havoc has ruined the whole world.
This dhīra can be possible when we develop love for Kṛṣṇa. Then we become dhīra. Otherwise, it is not possible. Otherwise we shall be disturbed.
Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). And how we can see God? Not with these eyes. These eyes, but there must be some ointment. That is called prema. Just like a mother sees his child, although not very beautiful, very beautiful. Because he has, she has got love for the child. Others, they are seeing the child not very beautiful. The mother, out of ecstatic love, sees the child very beautiful. So similarly, unless we have developed our love for Kṛṣṇa, we cannot see the Supreme Personality of Godhead within our heart, not only within our heart, everywhere.
Others, those who are called conditioned soul... Just like we have got our eyes, but the eyes, we are very much proud of our eyes. We say, "Can you show me God?" But the thing is that whether you can see God, whether you have got the requisite eyes to see God. Just like in your presence, there are so many planets. Leaving aside all other planets, the sun and the moon. Every one of us can see in day and night, but still they haven't got sufficient knowledge about the sun and the moon. Why? Because their senses are imperfect. But still they are trying to explain about the sun and moon, that is cheating. They have no sufficient knowledge about the sun or the moon, still they are trying to speak about sun and moon. If you have no sufficient knowledge on a subject matter and if you want to enlighten others with your speaking, that is cheating. Because you have no sufficient knowledge, why you are speaking to others? That is cheating. He is posing that "I know," but he does not know. This is cheating. Imperfectness of senses. They are declaring that "We are studying the planetary system by," what is called? "telescope."
"No, he's gone. He's gone." Then what is that son? Have you ever seen him? That is the problem. He has never seen his son or husband. He has seen this body as husband or son or father. Therefore invisible. You cannot see even a small particle of soul which is spiritual, you want to see God immediately without preparing your eyes? Just see. They want to see God. They cannot see even the small particle of God, the soul, and they want to see immediately God. Yes, one can see God. But not immediately. You have to prepare your eyes. You'll see God, you'll see soul, everything. Everything will be visible. At the present moment it is invisible because we have got material eyes. With material eyes we cannot see anything spiritual. It is blocked. Go on.
So I have seen I was a child at that time. The war was declared in 1914. So beyond these two world wars, there were, there were another two great world wars. That is mentioned in the history of the epics, epics of India, Rāmāyaṇa and Mahābhārata: the war between Rāma and Rāvaṇa and the war between the two cousin-brothers, Kurus and Pāṇḍava. But you'll be surprised. In these two wars God is the hero, practically. In the war between Rāma and Rāvaṇa... Rāma is also the Personality of Godhead, incarnation of... And Kṛṣṇa was also present... In two wars the God is present. You see? God is present. You see? And Hanumān. Hanumān, for the sake of pleasing the Lord, he set fire to the empire of Rāvaṇa, to the empire of the Rāvaṇa. And here also you find that Arjuna, he fought for the sake of the Supreme Lord Kṛṣṇa. So fighting, fighting is not bad, provided it is fought for the, for pleasing the Supreme Lord. And fighting is also necessary sometimes. So we cannot make the world nonviolent. Everything will remain. In the laws of nature, everything will remain. The sex life will remain. The fighting will remain. And whatever we are seeing in our experience, everything will remain, will continue to remain. You cannot abolish a drop of it. But the whole process is that we have to purify, purify it.
And the fourth imperfection is that our senses are blunt. We acquire knowledge by our senses. Just like we acquire knowledge by seeing. Everyone will say, "Can you show me God?" But the answer is "Can you see God?" How you can see God? You have no eyes to see God. Even I show you God, you cannot see. Our senses are so imperfect. Just like take for example the eyes. The eyes, it is seeing under certain condition. As soon as you put off this light, you cannot see. So what is the use of having this eyes? So therefore, we have got our imperfect senses.
We have got cheating propensity, we are prone to commit mistake, and we accept illusory things. These four principles of imperfect is in the conditioned soul. But who is liberated soul or who is God, they are not under these conditions. Therefore Kṛṣṇa is considered to be the highest perfectional personality, and Arjuna selected Him as the spiritual master. Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "My dear Kṛṣṇa, we are talking on the platform of friendship." That will not make a solution.
"O God, what is Your name?" God is not subject to our, such, I mean to say, challenging. You see? He will not reveal His name. You cannot understand. If you want to know God by your challenge, that "I can understand, I can see; therefore I shall see God, then I'll...," you'll never see Him. You'll never see. God is not under your challenge. Therefore the qualification of understanding God is surrender. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). And the process of understanding God is from God, not from others. He's so great, how can you understand by your mental speculation?
So here in the Bhagavad-gītā, Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is revealing Himself by His causeless mercy. So how does He reveal, we shall try to explain from the Fourth Chapter:
- imaṁ vivasvate yogaṁ
- proktavān aham avyayam
- vivasvān manave prāha
- manur ikṣvākave 'bravīt
- (BG 4.1)
The Lord says that "This confidential yoga system was explained by Me formerly to the sun-god, Vivasvān." There is, in every planet, there is a chief man or chief deity, and he has got different names. Just like in heavenly planet, there is also chief man or chief deity who is called Indra. Or the moon planet, he is called Candra.
The son, the small child, passing stool, and the mother cleansing. That does not mean the mother has become sweeper. The mother is mother, but out of affection she is giving service. Similarly, when we give service to the Lord in affection, in love, then God reveals, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). God's name, God's form, God's quality, God's pastimes, activities, are not understandable by our, these blunt material senses. We cannot see God with these eyes. God is present everywhere. God is present within your heart, God is present within this universe, God is present within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Aṇḍa, aṇḍa means this universe. God is within this universe. Just like in your body, you are present, as I was going to explain, dehino 'smin yathā dehe (BG 2.13). Asmin dehe, within this body, there is the proprietor of the body, the soul. Similarly, this gigantic body of universe, cosmic manifestation, there is the Supersoul, therefore it is working. Just like in your body or in my body, because the soul is there, therefore it is active, it is moving.
That is perfection. And because Arjuna was bhakta, therefore Kṛṣṇa is speaking to him. So if you become... It is not monopolized by Arjuna. If you also become bhakta, Kṛṣṇa will speak to you. Now you say, "Where is God?" Where is God? Here is God. God is speaking. Why don't you see God? God is speaking. You'll find in the Seventh Chapter. If you cannot see God, if you cannot see Kṛṣṇa in the temple, if you cannot see Kṛṣṇa within Bhagavad-gītā, then Kṛṣṇa says, raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ (BG 7.8). You see while you drink water. Or anything you drink, you can see Kṛṣṇa there. Rasa. That taste is Kṛṣṇa. So there is no difficulty to see God. These rascals, they said, "Where is God?" Here is God. You are drinking water. Why don't you see... Give me water.
So Kṛṣṇa can be seen always, provided you want to see God. But we don't want to see God. That is the difficulty. Otherwise, you can see sadaiva. In the Brahma-saṁhitā, it is said, santaḥ sadaiva hṛdayeṣu vilokayanti. Santaḥ, if you are santa... Santa means saintly person. If you become saintly person... But if you remain rogues, thieves, cats and dogs, then how you can see God? You have to become a santa.
So you have to become santa. If you remain always addicted to sinful activities, how you can see God? That is not possible. You have to give up these rascal, sinful activities. What are the sinful activities? Illicit sex, meat-eating, intoxication and gambling. That's all. You have to give up these. Yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktāḥ. If you become leader, so-called leader, rascal leader, and you are addicted to illicit sex and intoxication and meat-eating, you must be si... If you are sinful, how you can lead persons? Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). Blind man is leading other blind men. Therefore there is no solution. Why the world is in chaos? Because the leaders are all sinful. These are the sinful definitions. Striya-sūnā-pāna-dyūta yatra pāpaś catur-vidhāḥ (SB 1.17.38).
Just like a man who is advanced in knowledge, he knows that sun is there. Although I cannot see at night, but sun is there. He's convinced. Similarly, those who are advanced in spiritual knowledge, they can see God in every moment. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38).
And what is that scientific knowledge? That is very simple. Prema. If you have love of God, then you are qualified to see God every moment. Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). When one's eyes are smeared with the ointment of love of Godhead, by that clear eyes... Just like sometimes we use ointment to the eye to see very clearly, similarly, these eyes, these material eyes, are incompetent to see God. These ears incompetent to hear the holy name of God. This tongue is incompetent to chant the holy name of God. Similarly, all the senses, they are, being material. So constitutionally, they cannot see God, they cannot hear of God, they cannot chant of the holy name of God. But it is possible. The śāstra gives you indication.
Anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11). Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Now I want to see Kṛṣṇa, but I want to keep my identity as member of this family or member of this nation or father of this child or husband of this wife. So I keep myself in this material condition, and I want to see God. That is offense. So we have to first of all become clear of all designation.
- tat-paratvena nirmalam
- hṛṣīkeṇa hṛṣīkeśa-
- sevanaṁ bhaktir ucyate
- (CC Madhya 19.170)
So Kṛṣṇa is there, His potency is there, everything is there, always available, easily available, provided we are prepared to receive Him. That's all. Kṛṣṇa is already there by His name. Nāma-rūpe kali-kāle kṛṣṇa-avatāra. Kṛṣṇa has descended by His name.
He is looking after always: "When the living entity shall turn his face towards Me?" And as we turn our face towards Kṛṣṇa or the Supreme Lord, He also responds in proportionately. He also responds proportionately. It is not difficult.
Somebody says, "Can we see God?" Yes, you can see God. But how much prapatti? How much you have surrendered to God? Surrender to God... How much qualification you have acquired for seeing God? Seeing God is not very difficult, but at the same time it is very difficult.
Just like if I want to see President Johnson, if I am unknown to him, oh, I will have to take so many formalities. I will have to write to his secretary, and the secretary will give me some time or may not give me some time, so many things. But if you are personally known to President Johnson, you are intimately thick and thin with him, and as soon as you call him, "Mr. Johnson, I want to see you," "Yes, you can come." So it depends on the thick and thin-ship of your relation with Supreme Lord. If you can establish your relationship with the Supreme Lord in love... The Lord does not require our cooperation. He is full in Himself.
We have to follow. He is the supreme leader. Therefore Lord Kṛṣṇa says that "You give up everything." He is trying to give you leadership. He is prepared to give you all leadership provided you are prepared to follow His leadership. That's all. Reciprocation. And in proportionately, proportionately, as you accept His leadership, He also responds reciprocally. Ye yathā māṁ prapadyante. As you...
So everything depends on me. I can see God. Just like I am seeing you face to face, you are seeing me face to face, similarly, you can see Kṛṣṇa face to face. Just like Arjuna saw face to face. Why? Because the relationship was so nice that they were in friendly relation. So seeing of God is not very difficult. Simply we have to acquire that qualification.
In the Brahma-saṁhitā... This is another Vedic literature.
Premāñjana-cchurita-bhakti-vilocanena. Now, we have to prepare our eyes to see God. That's all.
Just like we are seeing here a thing, say, suppose a motor car. A layman is seeing, and another mechanic who knows how the motor car is running, what are the machinery, how it is fitted, he is also seeing. So this layman seeing and the expert seeing is different. The expert mechanic, he can see the car, who has made it, who is the maker and how it is running, and so many things he can see. And layman, he can see just a car. So similarly, to see everything... Just like we are seeing the sun, a child is seeing the sun, and a scientist, astronomer, is also seeing the sun. So both seeing are not the same.
So seeing God is not difficult, but we have to prepare our eyes. And how that eye is prepared, that is stated in the Vedic literature, that if you kindly smear your eyeball with the ointment of love... There is an ointment. Of course, it is not available in the drug shop. (laughter) You have to prepare that ointment. You have to prepare that eye ointment, love, love ointment.
"Oh, now he is gone." Who is gone? Have you see who is gone? "No." Then what you are seeing? "I am seeing this dead body." So whole life you have seen this dead body. If I cannot see at the present structure of my body even the spark, material atom, how we can see God, the Supreme Spirit?
So we have to qualify ourselves. So that qualification is, here it is stated, ye yathā māṁ prapadyante. If you try to surrender yourself into Kṛṣṇa consciousness... Just like Kṛṣṇa is canvassing, asking Arjuna, sarva-dharmān parityajya mām ekaṁ śaraṇam: (BG 18.66) "You just try to surrender unto Me, and I shall give you all protection." And just I described a few minutes before that Kṛṣṇa is seated along with you in the same tree of this body. He is just waiting for your voluntary looking unto Him. That's it. He does not press you. He gives you all instruction.
And the last defect is that my senses are imperfect. I cannot see properly, I cannot smell properly, I cannot touch properly. So many defects. Just for example I am seeing the sun everyday but I am seeing just like a disk. But it is fourteen hundred thousand times bigger than the earth. So śāstra-cakṣusā. You must see through the śāstra, not with these eyes. Just like they say sometimes, "Can you show me God? Have you seen God?" Well, can you see God? You cannot see even the sun properly. How can you see God? Why you are proud of your eyes so much? If you cannot see even material object and you cannot see even the spirit soul...
You are seeing daily your father, and when your father dies you cry, "Oh, my father is gone." Well, your father is lying here. How do you say your father is gone? "No, father is gone." Then how it is gone? "Now he is dead." How he is dead? That means you are seeing your father so many years, but you did not see who is your father. Now he cries, "Now my father is gone." Where he is gone? He is there, lying on the floor. So just see our fault, how much defective our eyes. I am seeing the body of the father and I am thinking, "He is my father." Sa eva go-kharaḥ (SB 10.84.13), ass and cow, the seeing of the ass and cow. So in this way we are defective.
This is not very intelligent conclusion. Because I cannot see what is happening beyond this wall, oh, that does not mean there is nothing beyond this wall. So everyone wants to see God immediately. God you can see when you are perfectly qualified. When you are in perfect knowledge, you can see God eye to eye just like you are seeing me, I am seeing you. But that requires qualification. You have to wait. That qualification is Kṛṣṇa consciousness. That qualification means Kṛṣṇa consciousness.
This Kṛṣṇa consciousness begins with śravaṇaṁ kīrtanam (SB 7.5.23). Śravaṇam, hearing. We have to hear about Kṛṣṇa. Just like the Śrīmad-Bhagavad-gītā is the preliminary study of understanding or hearing about Kṛṣṇa. Hearing about Kṛṣṇa.
"Oh, that's a very wonderful country, and it is far away, and if I go there..." Similarly, as you think also about going to India, so first of all hearing. Not immediately seeing what is America or what is India. First of all hearing. So similarly, if we want to see God, then we have to hear. That is the process. Kṛṣṇa consciousness process is first with hearing. Śravaṇam. Śravaṇam means hearing.
Then kīrtanam. Kīrtanam means to chant about the glories, about the holy name, about the form, about the quality. Then this is association with Kṛṣṇa because Kṛṣṇa, or God, is absolute. He is not different from His name, from His quality, from His form, from His pastimes. He is not different. So hearing and chanting of the qualities or form or name of the Supreme, of the Absolute, means our association with God. Association. Direct association, in transcendental quality. So as we go on making association, then Kṛṣṇa helps us to understand Him.
People are anxious to see God. Here Lord Śrī Kṛṣṇa says that as soon as one gets knowledge from the right person, then he never comes into the field of delusion. The whole thing is that in the present stage of our life, we are conditioned and deluded. We do not know things as they are. That is the cause of our all miseries.
Otherwise, constitutionally, we are ānandamayo 'bhyāsāt. By nature, we are jolly. Ānandamayo 'bhyāsāt. In the Vedānta-sūtra you'll find. The nature of Brahman is ānandamaya. Sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternity, cit means full knowledge, and ānanda means pleasure. This is our constitution. We are all fragmental portion of Kṛṣṇa, the Supreme Lord. Therefore, because He is ānandamaya, sac-cid-ānanda-vigraha, so we are also ānandamaya, sac-cid-ānanda-vigraha. Unfortunately, we have been put in the contact of this material energy. Therefore we are just experiencing the opposite. What is that opposite?
Is it magic? But these things are going on. "Oh, such and such swamiji had a spiritual master who immediately showed him God." Huh? Dhruva Mahārāja went to the forest, and he had practiced so much penance and austerities. Then he saw God. And I can see God immediately without being trained, without undergoing training? No. It is not possible.
These are absurd thing. Suppose if you are not qualified, how you can see things? Suppose if you have never seen what is ten dollar note, then, if you ask somebody, "Can you give me ten dollar note?" and if he gives you one piece of paper, "Yes, it is $10 note," then are you not cheated? You must know what is $10 note. Otherwise you'll be satisfied with a paper, piece of paper. That's all. If you do not know God, then how you can see God?
You have to check it. You go to a market place. You buy something. Suppose you buy, purchase one knife. You know what is knife. It must be a sharpened instrument. You see how it is cutting. You test it. So suppose if you go on to somebody to see God, how you'll test it if you do not know what is God? Then he will give you, supply you, deliver you one dog, and you understand, "This is God."
You know that God has created this world. Now, here there is description how He creates. So such inquiries, such spiritual master, is overcrowded, but you have, if you are sincere, then you have to find out some spiritual master, bona fide spiritual master, who knows about the science of God. Then you try to see God. Otherwise you'll be cheated.
Somebody says, "Oh, everyone is God." Oh, he becomes puffed-up: "I am also God." But what you know about God? You are thinking, "My spiritual master has said that I am God." But you should not inquire that "How I become God?" We learn from scripture, God has created this material universe. Oh, what I have created? And still I am puffed-up—"I am God"? So this cheating business is going on. So these are absurd. Absurd inquiries are condemned herewith. Yes. One must approach to the real spiritual master in submission. Inquire from him by rendering service. Then, gradually, you learn the science.
Here we are teaching our students—not abruptly say that "You have learned." We are teaching them Bhagavad-gītā, Śrīmad-Bhāgavatam, Bhakti-rasāmṛta-sindhu, so many books.
Fruitive activity is also another pattern of sense gratification but it is on the basis of sense gratification. And yoga means connection with the Supreme. When the Supreme is connected, as soon as, just like Dhruva Mahārāja. As soon as he saw God, Nārāyaṇa, the boy was undergoing severe austerities, penances to see God. He saw. But when he saw, then he said, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). "My dear Lord, I am now fully satisfied. I don't want to ask anything, any benediction from you." Because what is benediction? Benediction means you get very nice kingdom or a very nice wife or very nice foodstuff, very nice. These things we consider as benediction. But actually when one becomes connected with God, he does not want any such benediction. He's satisfied. Fully satisfied. Svāmin kṛtārtho 'smi varaṁ na yāce.
The history of this Dhruva Mahārāja I have told you many times, that he was a child, five years boy, old. He was insulted by his stepmother. He was sitting on the lap of his father, or he was trying.
Tell me how can I get it." Mother said, "My dear boy, if Kṛṣṇa, God, blesses you, you can get." "Where is God?" She said, "Oh, we have heard God is in the forest. Great sages go there and find out." So he went to the forest and underwent severe penances and he saw God. But when he saw God, Nārāyaṇa, he was no more anxious for the kingdom of his father. No more anxious. He said, "My dear Lord, I am satisfied, fully satisfied. I do not want anymore, my kingdom, the kingdom of my father." He gave the comparison that "I was searching out some pebbles, but I have got valuable jewels." So that means he is more satisfied.
When you actually connect yourself with God, then you feel yourself many millions of times satisfied than enjoying this material world. That is God realization. That is the perfection of yoga. Go on.
Devotee: Purport: "When a person is fully engaged in the transcendental loving service of the Lord, he is pleased in himself and thus he is no longer engaged in sense gratification or in fruitive activities. Otherwise, one must be engaged in sense gratification since one cannot live without engagement."
That is not possible. Then how it is possible? Sevonmukhe hi jihvādau. If you train your senses, if you purify your senses, that purified sense will help you to see God.
Just like if you have got some disease, cataract on your eye, that does not mean you cannot see. Because your eyes are suffering from cataract, you cannot see. That does not mean there is nothing to be seen. You cannot see. Similarly, you cannot just conceive what is the form of God now, but if our cataract is removed, you can see. That is required. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). The Brahma-saṁhitā says that devotees whose eyes are anointed with the love of God ointment, such persons, within his heart, seeing God Kṛṣṇa, always, twenty-four hours. Not that... So you require to purify your senses. Then you'll be able to understand what is the form of God, what is the name of God, what is the quality of God, what is the paraphernalia. God as everything. These things are discovered in Vedic literature.
If you say, "Oh I have got a very strong torchlight. Come on, I shall show you the sunlight, sun." You cannot show. But when the sun rises out of its own will in the morning, you can see. Similarly you cannot see God by your endeavor because your senses are all nonsense. You have to purify your senses and you have to wait for the time when God will be pleased to reveal Himself before you. That is the process. You cannot challenge. "Oh my dear God, my dear Kṛṣṇa, please come. I shall see you." No, God is not your order supplier, your servant. So when He'll be pleased, you'll see.
So our process is how to please Him so that He will be revealed to me. That is real process. You cannot, therefore they are mistaking a nonsense God. Because they cannot see God, anybody says that "I am God," are accepted. But they do not know what is God. Somebody says that "I am searching after the truth." But you must know what is the truth. Otherwise how you will search out truth? Suppose if you want to purchase gold. You must theoretically know, or at least some experience what is gold.
Because they cannot see God, anybody says that "I am God," are accepted. But they do not know what is God. Somebody says that "I am searching after the truth." But you must know what is the truth. Otherwise how you will search out truth? Suppose if you want to purchase gold. You must theoretically know, or at least some experience what is gold. Otherwise people will cheat you. So these people are being cheated, accepting so many rascals as God. Because they do not know what is God. Anyone comes, "Oh, I am God," and the rascal—he is rascal, and the man who says that "I am God," he's also rascal. So rascal society and one rascal is accepted God. God is not like that. One has to qualify himself to see God, to understand God. That is Kṛṣṇa consciousness. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). If you engage yourself in the service of the Lord, then you'll be qualified to see God. Otherwise it is not possible. Go on.
That is the Vedic injunction. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the Supreme Person, or the Supreme Eternal. We are all eternal. Now we're being encaged within this body. We are meeting birth and death. But actually we have no birth and death. We are eternal spirit soul. And according to my work, according to my desire, I am transmigrating from one kind of body to another body, another body, another body. This is going on. Actually I have no birth and death. This is explained in the Bhagavad-gītā in the Second Chapter you have read: na jāyate na mriyate vā. The living entity never takes birth or never dies. Similarly, God is also eternal, you are also eternal. When you establish your eternal relationship with the eternal, complete eternal—nityo nityānāṁ cetanaś cetanānām. He's the supreme living entity amongst the living entities. He's the supreme eternal amongst eternals.
So, by Kṛṣṇa consciousness, by purifying your senses, this knowledge will come and you will see God. Go on.
Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Adhokṣaje. God's another name is Adhokṣaja. Adhokṣaja means that conquers all materialistic attempt to see God. Adhokṣaja. Akṣaja means experimental knowledge. You cannot understand God by experimental knowledge, no. You have to learn in a different way. That means by submissive auraloral (aural) reception and rendering transcendental loving service. Then you can understand God. So any religious principle which teaches and helps you to develop your love of Godhead. Without any cause. "I love God because He supplies me very nice things for my sense gratification." That is not love. Ahaituki. Without any... God is great. God is my father. It is my duty to love Him. That's all. No exchange. "Oh, God gives me daily bread, therefore I love God." No. Daily bread God gives even to the animals, cats, and dogs. God is father of everyone. He supplies food to everyone. So that is not love. Love is without reason. Even God does not supply me daily bread, I'll love God. That is love. That is love.
Whatever progress you have made that will be finished. No. Not that. You eat. But don't eat more. That's all. Eating more is no good. You eat. If you are elephant you eat hundred pounds, but if you are ant you eat one grain. Don't eat hundred pounds imitating the elephant. You see? God has given food to the elephant and to the ant. But if you are actually elephant then you eat like elephant. But if you are ant, don't eat like elephant, then you'll be in trouble. So here it is said, "There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much or eats too little." Very nice program. Don't eat too little. You eat whatever you require. But don't eat more. Similarly don't sleep more. If you can keep your health perfect, but try to reduce it. Suppose you are sleeping ten hours. But if I keep myself fit by sleeping five hours, why should I sleep ten hours? So this is the process. Don't do anything artificially. So far the body is concerned, we have got four demands. Eating, sleeping, mating and defending. The defect is that modern civilization that they are thinking that this eating process, sleeping process if we can increase, that is very nice.
They are under forgetfulness of Kṛṣṇa. So let us awake them to Kṛṣṇa consciousness. A devotee sees others whose not in Kṛṣṇa consciousness. Just like sometimes some missionary activities are there to give education to the uneducated community. Why? Because they see they are human beings. They should be educated. They should know the value of life. That is their sympathy. Here also the same thing. That everyone should know that he's part and parcel of Kṛṣṇa. Forgetting this consciousness he suffers. That is to see Kṛṣṇa in everything. Not that everything has become Kṛṣṇa. Don't see like that, then you'll be mistaken. Every being is, just like if I see somebody, that this boy is the son of such and such gentleman. That means I see such and such gentleman in this boy. Is it clear? If I see every living being is son of God or Kṛṣṇa, then that means I see God in every beings. Is there any difficulty to understand?
Prabhupāda: That's all. This is the process of seeing God. (laughs) Otherwise, God is not my order supplier, "Please come and see." You have to qualify yourself how to see God every moment, everywhere. And this qualification is simple. That's not very difficult.
Viṣṇujana: "The yogi who knows that I and the Supersoul within all creatures are one worships Me and remains always in Me in all circumstances."
Prabhupāda: Hmm. The purpose is there, go on.
Viṣṇujana: Purport: "A yogi who is practicing meditation on the Supersoul within himself sees the plenary portion of Kṛṣṇa as Viṣṇu—with four hands, holding conchshell, wheel, club and lotus flower."
Prabhupāda: This picture, Viṣṇu picture. That is the objective of concentration for the yogi. That is real yoga. And this Viṣṇu manifestation is Kṛṣṇa's plenary portion.
When you... First of all you begin, how to try to learn how to love God. And when you are actually on the platform of love, prema, premāñjana-cchurita-bhakti, you will see God always in His form. He becomes revealed. You haven't got to try to see, but He will reveal. Svayam eva sphuraty adaḥ. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). When you engage your tongue... That beginning is tongue. Jihvādau sevonmukhe. If you begin your service... God cannot be understood by our challenging mood. Therefore Kṛṣṇa says, "First of all surrender. Then try to understand." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). When you surrender, and by that surrendering process, when you are free from the resultant action of sinful activities, then you can appreciate God, not that God is my order-supplier: "Please come. I will see You." No. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya. You are reading Bhagavad-gītā. You know all these things.
You cannot go back to home, back to Godhead, by your own speculation. That is not possible. Ciraṁ vicinvan. You can go on speculating to become one with God. That is another thing. But if you actually want to know God and see God, then as Kṛṣṇa says, mām eva ye prapadyante māyām etāṁ taranti te: (BG 7.14) simply surrender to Kṛṣṇa and māyā will give you no more trouble. You can see Kṛṣṇa. This is the process.
Therefore Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogam. To... This is yoga system. It is called bhakti-yoga. Bhakti-yoga system. So a neophyte devotee should be engaged in temple worship, but if he does not make further improvement, if he sticks to the simply temple worship, then he remains a kaniṣṭha-adhikārī, lower-standard devotee. Lower-standard devotee. But one has to become first-standard devotee; at least, one must... A first-standard devotee is very high position, spiritual position. But at least, we must come to the second standard.
Not that because one is in the material platform, he's not devotee. He is also devotee. But he has to improve. The improvement means he must know what is Kṛṣṇa. Simply if he remains attached to the temple worship and does not try to understand who is a Kṛṣṇa devotee and how he has to deal with others... Na tad-bhakteṣu cānyeṣu. We have got some duty to others. This is preaching work. This is preaching work. One should not be satisfied simply by worshiping in the temple. Then he'll remain a neophyte. He must become a preacher, Kṛṣṇa consciousness. Then he comes to the second platform.
So when he becomes a preacher he sees four things. He sees God, Kṛṣṇa, Īśvara; tad-adhīna, and the devotees. Tad-adhīna means those who have accepted Kṛṣṇa as the parama-puruṣa. There is another verse in the Śrīmad-Bhāgavata: itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. Dāsyaṁ gatānām, for the bhaktas, Kṛṣṇa is the Supreme Lord, Paradeva.
We are also chanting the same Hare Kṛṣṇa mahā-mantra, and we shall request you also. There is no expenditure, there is no loss on your part, but if there is any gain, why don't you try it? That is our request. Chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the process for increasing your attachment for God and Kṛṣṇa. And as you increase your love... That is our real constitutional position, to love God. We are loving also, in this fallen state, but not God, all non-God or some pseudo God. But when we come to the real stage of loving God, then at that time our life becomes perfect, and it is said in the Brahma-saṁhitā, premāñjana cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). When you develop your love of God, Kṛṣṇa, then you see God every moment, every step. Santaḥ sadaiva. Sadaiva means always. If you say, "Can you show me God?" there is no need of showing God. You qualify yourself, and God will be visible in every step of your life. Then your life will be successful.
Because we have to see God. Just like I told you, if you see the sun, then automatically you see everything. You see yourself, you see your neighbor, you see the city, you see the house, you see... Everything you can see when there is sunlight. Similarly, if you can see God, then you can see everything. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you can understand what is God, then you understand everything. Then why don't you take this process to understand God? That is the prerogative of human life, to understand God. Why you deny the existence of God? How you can deny? You cannot deny. There is a controller, supreme controller. That we have to accept. We are not free. We are being controlled. However we are trying to become independent of any controller, that is not possible. Prakṛteḥ... You are under the control of the prakṛti.
You cannot understand God, or Bhagavān, by your speculation. Any one of us, our senses are defective. Just like we are very much proud of our eyes to see. Sometimes some rascal says, "Can you show me God?" He does not think that how far his eyes are capable to see, but he wants to see God. Our senses are conditional. So long the electric light is there, we can see. If it is immediately dark, we cannot see. Then what is the value of this seeing? But we are very much proud of seeing. Similarly, we have our defective senses and we accept something which is not fact. That is called illusion. And we commit mistake, every one of us. There is no man in the world who can say, "I did not commit any mistake in my life." That is not possible. "To err is human," it is said. So we have got four defects. We commit mistake, we are illusioned, bhrama-pramāda... Just like we accept this body as myself. "I am this body." "Who are you?" "I am Mr. such and such," "I am Indian," "I am American," "I am Englishman," "I am white," "I am black," "I am fat," "I am thin." In this way we give description of our body. But we do not know what I am. This is called illusion. And commit mistake, we have got experience. Many times we have committed mistake, blunder, in our life.
And that attachment, mayy āsakta-manāḥ—this yoga, if you practice, then what will... Asaṁśayaṁ samagram. Gradually, God, Kṛṣṇa, will reveal. You cannot understand God without revelation. So on account of your attachment He reveals Himself. So sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). If you want to see by your blunt material eyes, that is not possible. We have to purify. You'll see God with these eyes when it is purified. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). When the eyes will be nirmalam, without any designation, then you'll see Him.
- tat-paratvena nirmalam
- hṛṣīkeṇa hṛṣīkeśa-
- sevanaṁ bhaktir ucyate
- (CC Madhya 19.170)
So increase your āsakti. Athāsakti. The āsakti... Ādau śraddhā. Śraddhā, beginning, "Oh, here is a temple, let us go and see." This is śraddhā. Little faith. And we have to increase this faith. Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). If you have got little faith, then you'll come. And here are sādhus. They are simply engaged in Kṛṣṇa's service. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyam.
At the present moment we have got many doubts whether actually there is God or not. In Europe and America, when I first went there in 1965, I was informed even by some clergymen that "God is dead." Then again, when I was chanting in the Tompkinson Square in New York, they admitted, and they published a very big article in one of the important papers of New York. They admitted that "We thought God was dead, but actually now we see God is there in the saṅkīrtana movement started by Swamiji." They admitted.
So these are saṁśayam, or doubts: whether there is actually God or not, whether God is dead or alive. But here Kṛṣṇa says that if we develop our attachment for Kṛṣṇa... Take Kṛṣṇa as a historical personality. Still, if you develop your attachment for Kṛṣṇa by the prescribed methods, then you will understand God without any doubt. Asaṁśayam. And samagram. Samagram, "in fullness." Not partially. The Absolute Truth, samagram Absolute Truth. The Absolute Truth is described in the Śrīmad-Bhāgavatam:
That method is called yogaṁ yuñjan mad-āśrayaḥ. "You have to practice this yoga system under My shelter or My representative's shelter. Then you can understand samagram, fully, completely; asaṁśayam, without any doubt." That you have to practice. And that is, that practice is also not very difficult. Simply one should be serious that "I want to see God." Everyone is seeing God, but he does not know that he's seeing God. That is māyā. There are so many examples. Just like you can... Although you are in this room, you can know that sun is not yet set because you can see your watch and you can understand the sunset time is not yet there. So you can understand perfectly that there is sun in the sky. It is a method. Similarly, you can understand God is there. You have to accept the method. If you accept... That method is recommended here: yogaṁ yuñjan mad-āśrayaḥ. "You have to practice this yoga system under the shelter of Me." "Me" means... Just like the same example, a business firm signs "We." "We agree to this point." The manager signs, the proprietor signs, he says "We," means "We, the company, any one of us." Similarly, when Kṛṣṇa says mad-āśrayaḥ, "under My shelter," it means that taking shelter of Kṛṣṇa or anyone in the disciplic succession of Kṛṣṇa.
So by jñāna-yoga, by bhakti-yoga, dhyāna-yoga, means mystic yoga system, we can be promoted to the higher system, but if you practice the bhakti-yoga, then you go to the transcendental world directly and associate with the Supreme Personality of Godhead. The dhyāna-yogī and jñāna-yogī can also go to the Brahmaloka or brahma-jyotir, but there is chance of falling down again to this material world. But generally, jñāna-yogī remains a speculator within this material world, and dhyāna-yogī, they, as soon as they get some material miracle power, they become implicated with this power, no more going to the spiritual world. But bhakti-yogī, being perfectly the yogi, the topmost yogi, he can enter the kingdom of God, or the planet where God is there. God is everywhere, but He has got a special planet, which is called Goloka Vṛndāvana. You can enter there and mix with the Supreme Lord just like we are here, mixing one another. I can see you, you can see me, similarly, you can go directly, see God and live with Him, dance with Him, play with Him, eat with Him. That is the perfection of life.
Bhagavad-gītā is also Vedic literature, Brahma-saṁhitā. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. Same, the same thing hṛdā.
So, anyone can see God within his heart, if he adopts the process, bona fide process. Nārāyaṇa is within you. Therefore, great, great saintly persons, they are sitting in a lowly place, alone. But he is not alone. He is with Nārāyaṇa, Kṛṣṇa. He is seeing always there. So he is not alone. We are always accompanied by the Supreme Personality of Godhead as paramātmā, antaryāmī, within the heart. That is the Vedic statement, that there are two birds sitting on the same tree. One bird is enjoying the fruit of the tree, and the other bird is simply witnessing. So the two birds, jīvātmā and paramātmā, are always associated. He is so kind, He is just looking forward, "When this jīvātmā, who is illusioned, bewildered, captivated by this material world, material enjoyment, when he will come back again to Me?" Just like father and the son, the son who has gone out of home. The father is always looking forward when the son would come back at home and enjoy. Similarly, Kṛṣṇa, the supreme father, He is always looking forwad when we shall go back to Him. Therefore, He comes personally, yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham.
God advents for two purposes. What are the two purposes? Paritrāṇāya sādhūnām (BG 4.8). Just to give relief and deliver the devotees. The devotees are always anxious to see God, so God comes down to give relief to the devotee, being present before them. Paritrāṇāya sādhūnām. Another: vināśāya ca duṣkṛtām, to annihilate the demons. So there..., for annihilating, for killing, you require weapon. Kṛṣṇa has His weapon, sudarśana-cakra. Lord Rāmacandra has His weapon, bow and arrow. What is the weapon of Śrī Caitanya Mahāprabhu? Sāṅgopāṅgāstra-pārṣadam. His associates are His weapons. This is astra. Because in the Kali-yuga they are so fallen, even they are demons, they are third-class, fourth-class demons. (laughter) So they need not be killed. They are already killed. Their mode of life, their atmosphere, they are always dead. Just like we see so many demons. So what is there to kill them? They are already killed. They have no life. So this killing process in Kali-yuga is to kill their demonic propensities. And how to kill that demonic propensities? By spreading Hare Kṛṣṇa movement. This is astra. Otherwise to kill them is not... By life, it is not difficult.
It is not at all difficult to see Kṛṣṇa. Why do you say, "Can you show me God?" Why you are not seeing God? Here is God. So Kṛṣṇa says, raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ (BG 7.8). So who has not seen the sunshine? Who has not seen the moonshine? Simply to understand, one has to understand that what is this sunshine? The sunshine is the reflection of Kṛṣṇa's bodily effulgence. Just like what is this moonshine? This is reflection of the sunshine. Similarly, the sun is also reflection of the brahma-jyotir. And what is the brahma-jyotir? Brahmajyoti is Kṛṣṇa's bodily effulgence. Then why do you say that you have not seen Kṛṣṇa? There are many other instances. Kṛṣṇa is giving some of them. If you study, if you meditate upon them, then you will see Kṛṣṇa gradually. He will be revealed. He'll be present immediately. It is all revelation. Not that by your eyes you can see. But if you follow the prescription, the direction, you will see Kṛṣṇa daily, always, twenty-four hours.
So jīvanaṁ sarva-bhūtānām: He is the life. He is the life. We can see in every step God. People say, "Can you show me God?" Yes. God is seen in so many ways. You just try to see. If you close your eyes, that "I shall not see God," then who can show you? But you can see God in every step. Jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu. Tapaś cāsmi, any kind of penance, any kind of perseverance, that is also God. Tapaś cāsmi tapasviṣu. Bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam (BG 7.10). And bījam. Bījam means seed. The seed is sanātana, that is eternal. Sanātana means eternal. There is a gigantic tree, but what is the platform, what is the background of this gigantic tree seed? That small seed, that mustardlike grain, seed. That is the background of this large tree.
Bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam. And that seed is eternal. The seed within me, within you, everyone, the seed is there. And as soon as the seed takes place in the mother's womb, the seed begins to fructify, little by little. Then it comes out.
Because womanly character...
"Oh, where is God?"
She said, "Oh, I understand so many great sages and saints, they go to the jungle and forest. They see God there. They undergo penances and austerity and then find God there."
Oh, he at once went to the forest. Then he was asking the tiger, "Oh, you are God?" The elephant, "You are God?" In this way, when Nārāyaṇa saw, "Oh, this boy is very much inquisitive," so He sent Nārada that "Go and see what is the condition of this boy."
So Nārada came. Nārada is the agent of God. "My dear boy, you are royal... You belong to the royal family. You cannot suffer all this penance and austerity. Please go back to your home. Your father is very much anxious for you. Your mother is very much anxious for you."
The boy said, "My dear sir, you don't try to dissuade me in that way. If you know something about God, how can I see God, then tell me. Otherwise you go away. Don't disturb me." So he was firmly determined.
Now, this boy was initiated by Nārada. When he saw that "This boy is determined," then he initiated him and gave him mantra, that namo bhagavate vāsudevāya. He chanted that mantra and became perfect, and God came before him.
So if anyone, either in distressed condition or in poverty-stricken, if he goes to God and just like the same determination like Dhruva, that "I must see God and take this benediction from God," and if he happens to God..., see God, if he understands God, then he is, he no more, no more wants to have anything material. He understands that "All this material nonsense is foolishness. I have got the real thing." Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ: "Which gaining," you'll find in the Bhagavad-gītā, "when one actually in Kṛṣṇa consciousness, he does not want anything." Just like Dhruva Mahārāja. Svāmin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "My dear Lord, I am fully satisfied. I don't want anything. I have no distress. I am not poverty-stricken. I am the wealthiest. There is no comparison of my assets." That position he comes to.
Therefore Kṛṣṇa says that udārāḥ: "They are also good, because gradually they will come to this understanding." Because a jñānī knows that "What are these material things? They are only flickering, flickering. Suppose I get too much wealth and too much everything. What is this mighty lābha?" Lābha, pūjā, pratiṣṭhā.
We are also puruṣa. At least, we have taken the position of puruṣa to enjoy this material world. But we are adhama-puruṣa. Adhama means the lowest. We cannot enjoy independently. We require so many favorable circumstances. Just like we cannot see without the sunrise. Still, we are very much proud of seeing. We say, "Can you show me God?" Well, can you see God? You cannot see without sunshine, and still, you are so much proud of your eyes. That is called adhama. He has no knowledge; still, he's taking Ph.D. degree and getting Nobel Prize. This is going on. So Kṛṣṇa is the Puruṣottama, uttama-puruṣa. The madhyama-puruṣa is the Supersoul. Via media between Kṛṣṇa and we. We are adhama-puruṣa. So Kṛṣṇa is addressed as uttama-puruṣa, "the best of all puruṣas, or enjoyers." Adhibhūtam, the matter, five elements of matter. Kiṁ proktam. Which of them are called the Brahman, ātmā.
Everything, Kṛṣṇa..., Arjuna wanted to know from Kṛṣṇa. Kṛṣṇa, he has accepted Kṛṣṇa as the spiritual master, and spiritual master means the authority. Unless you accept somebody as quite fit for becoming your authority, he cannot become a spiritual master.
Twenty-four hours, he's engaged in My service. I cannot forget him." This is... This is the process. Just become submissive and attract the attention of God. Then you'll be successful. Just try to... My Guru Mahārāja used to say that "Don't try to see God. You work in such a way that God will see you. God will take care of you. Don't try to see God." This is the process. "I want to see God. Oh, God please come and stand before me," oh, just like He's my servant. God is no one's servant. You have to oblige Him by your love, by your service. That is the process. Here it is..., tasyāhaṁ sulabhaḥ pārtha. Anyone who is engaged in that way, in that submissive way, always, constantly, without any deviation, in Kṛṣṇa consciousness, oh, for him, God is very cheap, although He's not..., He is unconquerable.
So take this process, Kṛṣṇa consciousness. Very easy. This process is given to the humanity by Lord Caitanya, and Rūpa Gosvāmī, the first disciple of Lord Caitanya, he appreciated it. He was a minister in the service of the..., then Muhammadan kingdom. And he become a disciple of Lord Caitanya.
His energies, different energies, and He is not different from His energy. Just like if there is electric energy, you can light up any lamp from anywhere, similarly, if we are progressive, if we are advanced in devotional service, we can see God everywhere, anywhere. We require to be qualified. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Those who developed that love of God, they are constantly, twenty-four hours, seeing God before him. Santaḥ sadaiva. Sadaiva means twenty-four hours, constantly. Not that "Oh, I have seen God yesterday night. Now He is not." No. He is always with you. God is everywhere. You can see Kṛṣṇa everywhere. But we have to develop that eyes.
So these are the process of Kṛṣṇa consciousness. We should invite you to come and cooperate with us. This is a great science. And let us take advantage of it.
Thank you very much. Now, if there is a question, you can put it.
Simply by speculating that what is the name of God, he cannot understand what is the name of God. Simply by speculating what is the form of God, it is not possible to understand. But as soon as you become situated in Kṛṣṇa consciousness, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). If you engage yourself in this Kṛṣṇa consciousness business, then gradually God will reveal Himself before you. Oh, you cannot see God by your own endeavor. But if you qualify yourself, God will reveal Himself and you'll see Him. This is the process. You cannot order, "O God, please come before me and dance before me." No. He cannot be order-supplier. But you have to do in such a way that He'll be pleased to reveal Himself before you and you'll see Him fully.
So here it is said, avyaktaḥ akṣaraḥ. The transcendental, there is. Because it is spoken in the Bhagavad-gītā and the Supreme Personality of Godhead is speaking Himself, there is no cause of doubting. There is no cause of doubting. The only thing is how to feel it, how to understand it. That understanding will gradually be developed, and it will be..., the truth will be revealed to you if you go on with this chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma.
This is yogis' business: dhyānāvasthita, by meditation, tad-gata-manasā, spiritualized mind, or completely absorbed in the thought of Kṛṣṇa. dhyānāvasthita-tad-gatena manasā paśyanti yam..., they can see, they can see God, Kṛṣṇa, Viṣṇu, within the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Personality of Godhead, paramātmā, He is situated in everyone's heart. You haven't got to search out. He is there within your heart. Simply you have to know the method how to see. That is wanted. Dhyānāvasthita-tad-gatena manasa paśyanti.
So therefore this science, the devotional science, devotional service, or bhakti-yoga, is rāja-vidyā. Automatically. Automatically your senses, mind become controlled because it is engaged in Kṛṣṇa; therefore it is purified. And as soon as it's purified, you'll not like to engage your senses in any other activities. That is the taste of bhakti. Bhakti..., one has become bhakta, at the same time he is very much attracted this sense gratification, that is not bhakta. Bhakti means bhakti-pareśānubhavo: realization of the Transcendence.
Similarly, it is said here, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. This, this world, this material world, if you want to see God, God is everywhere because it is His energy. It is His energy. Just like in the Ford factory, the workers, they see in every corner Mr. Ford, in every corner of the factory, similarly, those who are conversant with this science that what is this material world, they can see in every atom the Supreme Lord, Kṛṣṇa. It is simply question of knowledge, that who has made it. If I am confident that Kṛṣṇa has made it, then I can feel Kṛṣṇa's presence everywhere. Therefore everything resting, rests in Kṛṣṇa, everything rests in Kṛṣṇa. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā, mat-sthāni sarva-bhūtāni: (BG 9.4) "Everything is resting on Me." And na cāhaṁ teṣv avasthitaḥ: "But I am not there. I am not there." If you think that if Kṛṣṇa, this table is resting in Kṛṣṇa, therefore Kṛṣṇa must be here, but Kṛṣṇa says that "I am not there. I am not there." The same thing.
Prabhupāda: God is within and without, both. Not only within. That is... That I was... I want to explain, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā (BG 9.4). "I am everywhere." God is not only within, but without. But we have to see Him. We must have the eyes to see Him. God is everywhere. Mayā tatam idaṁ sarvam. Everywhere. God is everywhere. So we have to qualify ourself how to talk with God, how to see God. Otherwise God is present everywhere.
Guest (3) (girl): How does one surrender to Kṛṣṇa?
Prabhupāda: Surrender to Kṛṣṇa whatever you possess. What you possess? You possess your body, you possess your mind, and, it may be, you possess a home, wife, children, or husband, children. This is our possession. So when we surrender, "My dear Lord, whatever I have got... I have got this body, I have got little mind, speculation, and some, a home or husband, wife, children—everything surrendered to You." Mānasa deho geho, jo kichu mora. Bhaktivinoda Ṭhākura says. We don't possess much. We possess whatever God has given us, little. So anyway, "Whatever we possess, everything is surrendered to You without and reservation." That is surrender.
So if you read Bhagavad-gītā carefully, then you get all the knowledge very perfectly. Here it is said, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. And that expansion, that impersonal expansion, avyakta, not manifested... You cannot see God in person in this expansion. Therefore sometimes we foolishly say that "Can you show me God?" God is there. You have to make your eyes to see. Just like God is here in the temple but somebody is thinking that "This is not God. This is a statue or an idol. They are worshiping idol." Supposing it is idol, but if God is everywhere, why He is not in the idol? What is the argument? If God is everywhere, then why He is not idol? God has the power. And actually this is not idol. This is God's energy. The same example: The sunshine is everywhere, so originally sunshine is the cause of everything.
Similarly, His energy is spread all over the universe. When we are transcendentally situated, just like when we become the electrician, then from anywhere we can see God eye to eye. Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). That creation, spiritualization of the senses, is possible by devotional service and love. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Therefore, as the Lord says, that mayā tatam idaṁ sarvam jagad avyakta-mūrtinā, the Lord is all-pervading all over the universe. Therefore He is within the stone, He is within the earth, He is within the water, He is within the air—everywhere. Therefore, if we make an image of God from anything, either of water, either of stone, either of anything, oh, that is not doll. That is also God. If we have got sufficient devotion, that image also will speak with me, because God is everywhere. Mayā tatam idam sarvam: "I am spread all over, impersonal." But if we make His personal form from anything, either from the stone or from earth or from wood or from anything, or if we create an image of God within myself... There are eight kinds of images recommended in the śāstra, in the Vedic literatures. So any kind of images can be worshiped because God is everywhere.
Now, you can say that why God should be worshiped in images, not in His original form, spiritual form? Yes. That may be a question. But I cannot see spiritual form. That is my difficulty. My senses are so imperfect that I cannot see God immediately in His spiritual form. Therefore, out of His causeless mercy, He appears before you as you can see you, Him. We cannot see just now with our material eyes except stone, earth, wood, something tangible. Therefore He becomes... These forms are called arcāvatāra, incarnation of arcā, conveniently presented by the Supreme Lord so that we can actually see. But the result will be that in the image, if you concentrated your energy, and if you love and offer your, I mean to say, devotion, this will be responded, even from that image.
There are many instances, very many instances. I'll cite one story. It is very interesting story. If you go to India, you'll find one nice temple in Orissa. It is called the temple of "Witness-Gopāla," Sākṣī-Gopāla, Witness-Gopāla. This Gopāla was situated in a temple at Vṛndāvana.
Just like the same way—if I am electrician, then I can fit any electrical instrument or machine or light from the electric energy which is all over—similarly, God's energy, He is present everywhere...
When we are advanced in spiritual consciousness, then we can see God everywhere. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā (BG 9.4). So He is everywhere, and He is not everywhere also. Just like you have got this post box. The post box means the Post Office. You put your letter. It will go to the destination because it is authorized. Similarly, the authorized Deity, established in a temple, that is worshiped by thousands and thousands of men in India still. There was an occasion to worship the temple of Jagannātha at Purī. In one day about 600,000 people assembled there, in one day. So still, India, they have got this faith, and they worship the Deity in the temple. There are thousands and thousands of temples. And they receive the result. They are happy. So if we are prepared to accept these things and do according to the devotional rules and regulation, then it will be possible for us to see God anywhere and everywhere. It requires our own qualification.
Whatever evidence you give, and whatever, I mean to say, activities you may show, I'll never believe You God. Finished." Then that is helpless. So avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Besides that, one must have the eyes to see God also. God cannot be seen with our imperfect senses. So the whole bhakti process, bhakti-yoga, is the process of purifying the senses to take, to understand what is God, what is spirit, what is soul. It requires... Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā (CC Madhya 19.167). And in the Nārada Pañcarātra,
- tat-paratvena nirmalam
- hṛṣīkeṇa hṛṣīkeśa-
- sevanaṁ bhaktir ucyate
- (CC Madhya 19.170)
Simply, this bhakti-yoga is the process of purifying, purifying. As soon as you purify your power of seeing, power of hearing, power of tasting, power of touching, all these... We have got our senses to taste, to acquire knowledge. But if the senses are blunt, then we cannot understand what is God.
So if you cannot see at night with your own endeavor even a material thing like sun, do you think that by your own endeavor you will see God? How it is possible? As the sun reveals in the morning at five o'clock or six o'clock, similarly, when the sun Kṛṣṇa will reveal before you, then you will understand. You cannot find out Kṛṣṇa or understand Kṛṣṇa by your own endeavor. Now, that process is this Kṛṣṇa consciousness. Sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66). You will be in confidence. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam (BG 10.10). Those who have taken this line with faith and love, always engaged in the transcendental loving service of Kṛṣṇa, buddhi-yogaṁ dadāmi tam, then from within... Kṛṣṇa is within you. We have no realization. Due to my material conception of life, I have no realization. So you have to realize that Kṛṣṇa is there, and you have to purify yourself by service attitude. Then Kṛṣṇa will reveal. You will see, eye to eye.
There is another admission by Kṛṣṇa about the gopīs. The gopīs loved Him so extensively that Kṛṣṇa admitted that "I cannot return your loving dealings. I am unable. So please be satisfied with your activities. I cannot return." Now, just see. God, who is so powerful, He fails to return the loving objective of the devotee. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ, ye tu bhajanti māṁ prītyā. Prītyā means "with love." We should worship... The word worship is not applicable to the Supreme Personality of Godhead. The exact word is sevā, bhajanti. Here it is bhajanti. Whenever you'll find the dealings between the Supreme Lord and the devotee, the word is used, bhajanti. The bhajanti word cannot be translated into worship. Worship means pūjā. Pūjā. Just like a worthy gentleman comes; I give him all reception. This is called pūjā. There may not be love. That is only etiquette. But love is different thing.
So here it is said, ye bhajanti tu. Bhajanti means render service in love. When there is question of love, there is service. Without service... We have got practical experience. Suppose if I love somebody and if I don't give him something, don't eat something or give him something eatable, then what kind of love it is? That is not love. Love means bhajanti, render service.
So therefore our duty is to engage ourself in Kṛṣṇa consciousness. There are, at the preliminary, rules and regulation. And if we follow, if you follow those principles, it is not very difficult thing to see God or to become acquainted with God intimately. God is very cheap if we adopt the means. Vedeṣu durlabham adurlabham ātma-bhaktau (Bs. 5.33). Adurlabha. Adurlabha, very cheap. To whom? To the pure devotee. But to others, those who are, I mean to say, mongering in philosophical speculation and manufacturing something, some hallucination, it is not possible to have a relationship with God. But adurlabham ātma-bhaktau: He is very cheap to the pure devotee. So our duty is to become pure devotee by practice of this Kṛṣṇa consciousness, and this is not at all difficult. This chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, if you chant, you will realize how you are making progress, and gradually... Kṛṣṇa is within you; God is within you. He will give you intelligence that "You do this way. You do that way."
Similarly, here it is stated by the Supreme Lord that "Because you have become My dear..." We have to cultivate such practice in Kṛṣṇa consciousness that we may become dear to God. My spiritual master used to say that, "You do not try to see God. Just act in such a way that God will see you." Just try to understand. This is very nice. If I want to see God, and I make God as my order-supplier, that "Please come and I'll see You." So God is not so small that He, at once I call Him and He'll come. No. We have to qualify ourselves. We have to qualify ourselves. Therefore by the qualification, by your qualification, God will Himself come and see you.
There are many instances. God is... Just like Dhruva Mahārāja. Dhruva Mahārāja, he went to the forest to undergo severe penances to see God. So when he was, God saw him or when he saw God, then God asked him, "What do you want? What benediction you want? I shall give you." The Dhruva Mahārāja, a small boy, five years old, he said, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). "Now I am so satisfied that I have nothing to ask from You." So one who sees, one who can perceive God, he has no more any demand because he's transcendental to all these material demands.
Therefore Kṛṣṇa says who is devotee, real devotee. And not only real devotee, "Who is very dear to Me." Devotion means the activities...
My Guru Mahārāja used to say that "You don't try to see God." Just try to understand. "Just work in such a way that God may see you." This is the Kṛṣṇa consciousness movement. Everyone is busy to see God. Of course, it is not so easy to see God. But a devotee is not busy to see God, but he wants God to see him. Because just like if you are working in some establishment, if you are working very nicely, faithfully, than the proprietor will automatically see you. Don't try to see the proprietor. Work in such a way that the proprietor will be inclined, "Well, this man is working very nicely. Who is this man?" So that is our business.
That is the teaching of Śrī Caitanya Mahāprabhu, not that we go to God and beg our daily bread. That is also good because... That is good in the sense that the atheists, they do not even agree to accept the authority of God. Better than them, anyone who is going to the temple or the church and asking for bread or something, material benefit, that is good.
So śāstra says that it can be made easy. It can be made easy. How? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). If you simply engage your tongue in the service of the Lord. This one method. Simply engage your tongue in the service of the Lord. God will be revealed. (aside:) Come on. God will reveal Himself. You cannot see God. You cannot see Kṛṣṇa. But when He reveals Himself... Just like at night you cannot see the sun. But when the sun reveals himself, it is not by your effort. In due course of time, sun will arise in the morning. You can see the sun, you can see yourself, you can see the whole world. So try to reveal Kṛṣṇa. Don't try to see Kṛṣṇa. Because with your eyes. with your senses, these material blunt senses we cannot see. It is not... Ataḥ śrī-kṛṣṇa-nāmādi... (end)
The Vedic information is also that, parāsya śaktir vividhaiva śrūyate. Na tasya kāryaṁ karaṇaṁ ca vidyate (Cc. Madhya 13.65, purport). He has nothing to do with, personally. We want to see that "If God has created this flower, why don't you see? Why I do not see that He is creating?" That is nonsense. You cannot see God in that way, but you can see Him by His work. Just like you cannot go and see the sun. But when it arises, when it diffuses, the sunshine is there, you can immediately understand that the sun is there in the sky. The sun is always there in the sky. So it requires intelligence how to understand the existence of God. The Vedic information says, parāsya śaktiḥ, na tasya kāryaṁ karaṇaṁ ca vidyate. "He has nothing to do." Na tat-samaś cābhyadhikaś ca dṛśyate: "Nobody is better expert or craftsman than God." Adhika, sama: "neither equal to Him, nor greater than Him." Parāsya śaktir vividhaiva śrūyate: (Cc. Madhya 13.65, purport) "His energies are working in so many ways," svābhāvikī jñāna-bala-kriyā ca, "that it appears that he has got perfect knowledge and perfect workmanship." Everything is perfect.
Therefore our vision is always imperfect.
I am seeing you, your hands and legs and head, but I am actually not seeing you. You are seeing me, you are seeing my hands and legs, but you are not seeing me. So even the particles of spirit soul, the part and parcel of God, we cannot see. How we can see God? Even a small particle, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). All living entities are part and parcel of Kṛṣṇa. Just like if even a drop of ocean water we cannot recognize, how we can recognize the ocean? Similarly, we living entities, we are simply small particle of the spirit soul, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So we cannot see. No medical man has ever seen what is that soul, although they are perceiving there is soul. Now medical men, cardiologists, they are accepting, "Yes, there is soul." But we cannot see.
Therefore we have to make our eyes cleansed so that we can see. Just like sometimes we cannot see the smallest particle, but when we see with, what is called? Telescope? or Microscope. Microscope, we can see; it is magnified. So we have to make our eyes fit to see. Otherwise everything is there. Therefore the śāstra says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136).
And others are seeing, "What is this foolish man? Here is a wooden form of Jagannātha and this man has fainted." But that is the difference between this man and you. Unless you develop your devotional attitude, you cannot see God. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).
Therefore those who are not devotees, they cannot see God. It is not possible. Even God comes before him, just like when Kṛṣṇa was present before everyone. Five thousand years ago He was present. In the battlefield of Kurukṣetra, He was present. All the soldiers, all the kings, everyone was seeing Him, but only Arjuna and few of the Pāṇḍavas, they knew that "Here is the Supreme Personality of Godhead, Kṛṣṇa." Not all of them. But all of them got salvation. Everyone who died in the presence of Kṛṣṇa—that is stated—they all got salvation. Because after all, they saw Kṛṣṇa. So that is the position.
"Can you show me God?" But he does not think that what power his eyes have got. It is simply completely dependant on the sunshine. If there is no sunshine his so called eyes are useless. Still, with that useless eyes he wants to see God. Just see. "Can you show me God? I am not seeing God, Therefore God cannot be seen. Therefore I don't believe in God." But he does not think that what power he has got to see. It is only dependant on sunshine. Not only this planet, all the planets, unless there is sunshine... Because it is darkness. This material world is simply darkness.
Tamaso mā jyotir gama. The Vedic instruction is that "Don't keep yourself in this darkness of material world. Come out to the spiritual world." Jyotir gama. So people do not think of their imperfectness of the senses, how the senses working, dependent on the laws of material nature. Still, one is very proud of his senses, especially of the eyes. Adhyakṣiṇa—everything dependent on his eyes, although his eyes are completely useless without being helped by the light of the sun.
You cannot... If you want to see what is mind, what is intelligence, what is soul, what is Supersoul, that is not possible to see by your these blunt eyes, conditional eyes. Everyone is very proud of his senses. Somebody says, "Can you show me God?" But have you got the power to see God first of all? So these things are not very intelligent questions and answer. You have to practice according to the direction of the śāstras.
Just like here is Bhagavad-gītā. You follow the direction. You will understand what is God, what you are, what is this world, what is our relation between ourself, what is our condition, how we can get out of this miserable condition. Everything you will find. In the beginning a small child cannot understand what is mathematic, but if he studies mathematic science, he one day becomes a very big mathematician, the same child. Similarly, this spiritual science, every one of you can become spiritually advanced provided you study the science.
Japanese man: Just like your example of God and God's sound in this world.
Prabhupāda: Sound is the original ingredient of creation.
Trivikrama: He's asking how can we see God in this world. Although we can't see Him, how can we...?
Japanese man: Can hear His sound.
Prabhupāda: You can see. You can hear the sound Kṛṣṇa. Are you not hearing Hare Kṛṣṇa? So that is a question of realization. You go on hearing, hearing. The child cannot understand what is the sound. The sound is the same. The car is going on. But his father can understand that with this sound this car is going on. But child cannot understand. So you begin hearing. Then gradually your ignorance will be cleansed, and then you understand that the sound is for car. Therefore you have to begin to hear the sound. Everyone is hearing, but those who are not experienced they cannot understand that this sound is of the car. But the... One understands or not understands, that doesn't matter. But the sound is of the car. That's a fact. So those who are experienced, they are understanding; those who are not experienced, they do not understand.
Japanese man: No. I don't know if I ever see God or not.
Prabhupāda: No, you have not seen, but what is your desire? You want to see?
Japanese man: I want to at least hear God in this world, and I was wondering what is...
Prabhupāda: So God is speaking Bhagavad-gītā. Just like reading, Kṛṣṇa is speaking. So hear it, God speaking, the sound. The devotees are chanting Hare Kṛṣṇa, that is God, that sound is God, śabda-brahma. This is the way. And if you want to see God, you can see also. That is prescribed here. Just like Kṛṣṇa says, prabhāsmi śaśi-sūryayoḥ: "I am the sunlight and moonlight." So you see the sunlight, moonlight, and you see God. Kṛṣṇa says, "I am the sunlight. I am this moonlight." Then if you want to see Kṛṣṇa, you see the... Sunlight you can see very easily. Is it very difficult for you? Then Kṛṣṇa says, He personally says, that "I am the sunlight." You see the sunlight. You go on sunlight, seeing the sunlight, and you just take the words of Bhagavad-gītā, "Now here is Kṛṣṇa." Then you will understand, "Here is God." And factually you will see. If you think of only the sunlight, moonlight as instructed in the Bhagavad-gītā—Kṛṣṇa says, "I am sun...,"—then one day very soon you will understand. You will see Kṛṣṇa in sunlight.
Śabdaḥ khe pauruṣaṁ nṛṣu. Śabdaḥ khe... (break) You try to see Kṛṣṇa as advised by Him. Don't try to see Kṛṣṇa in your own way. Then you will never find, You try to see Kṛṣṇa... Why they say that "We have not seen God"? The God is represented in so many ways. You take God's advice and try to see Him as He advises. Then you will see God. That's a fact. I do not... Why do they say that "We have not seen God"? You are seeing always God. You are seeing the sunlight. You are seeing the moonlight. You are smelling the good flavor of flower. You are reading, if you are scholar, you are reading Vedas. Oṁ tad viṣṇoḥ... He says, "This om," praṇavaḥ sarva-vedeṣu, "in the Vedic mantra, the oṁkāra is I am." Then, pauruṣaṁ nṛṣu. Any wonderful work, if somebody has done, that is Kṛṣṇa. So you have to see Kṛṣṇa in this way, as Kṛṣṇa advises. Then very soon you will see Kṛṣṇa. There is no question of not seeing Him. You will see in every moment. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva (Bs. 5.38), twenty-four hours. Those who are actually Kṛṣṇa devotees, they are seeing Kṛṣṇa. They are seeing nothing but Kṛṣṇa. There is no question of not seeing Him, but you have to adopt the method how to see Him. And that is given there. You adopt it, and you will see Kṛṣṇa. Where is the difficulty?
There is no question of not seeing Him, but you have to adopt the method how to see Him. And that is given there. You adopt it, and you will see Kṛṣṇa. Where is the difficulty? Any other question? This Bhagavad-gītā, if you study minutely—this is the science of God—you will see God, you will see Kṛṣṇa, and you will understand everything. Therefore we are present...
But if you misinterpret, if you pollute it by your own interpretation, then you will not see. These rascals, they are simply polluting. Because they are not coming in paramparā system, everyone is trying to become a very learned scholar, very learned leader, but they are rascals. Actually they are rascals because they cannot see. Recently, what was the Gandhi's statement? That "I do not believe that there was Kṛṣṇa ever lived." That's it, "ever lived. Kṛṣṇa is of my imagination." He said like that. This is going on. All the ācāryas, they accepted. Arjuna accepted Kṛṣṇa as the Supreme Person. Sarvam etad ṛtaṁ manye yad vadasi keśava: (BG 10.14) "Your personality, nobody can understand." There is person before him, and he is such a big man. He says that "It is imagination." This is going on.
The sun-god, or the sun planet, is the eye of all other planets. Because unless there is sunshine—you may be very proud of your tiny eyes—you cannot see. Therefore real eye is the sun, not your these balls, tiny balls. But still, we are so proud: "Can you show me God?" What, nonsense, what eyes you have got to see God? You cannot see yourself, and what to speak of seeing God?
So therefore it is said that dambha, false pride... Dambha-māna-madānvitāḥ. These asuras, these demons, the rascals, they are simply falsely proud. That's all. They have no possession of pride; still, they are proud. So, that... I was speaking about the sun. So Kṛṣṇa has given you the sunlight so that you can see. Kṛṣṇa has given you the nice breeze. Therefore you can live; you can breathe. Everything is dependent. We are dependent. Without light, without air, without rain or water, how we can live? So we are completely dependent, but on account of false prestige, less intelligence, we are thinking that we are free, we can... "I am God. I can do anything." This is demonic attitude. Completely being dependent, as soon as the death comes, immediately we have to leave this position.
You are very much proud of your eyes, but you do not see things as they are. Just like you are seeing daily the sun. You see it is just like a disk, but it is not a disk. It is fourteen hundred times, fourteen hundred thousand times bigger than this planet. So you cannot see God, Paramātmā, by these eyes, these material eyes. You have to create your eyes. That is said,
- santaḥ sadaiva hṛdayeṣu vilokayanti
- yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.38)
You can see God, or Kṛṣṇa, when you have developed love for Him. Otherwise you cannot see. This is the formula. You have to develop your... That is explained in the Bhagavad-gītā. In the Seventh Chapter I was speaking yesterday.
So this is practice how to see God. But in this Kali-yuga, as you have mentioned Kali-yuga, it is very simple thing. What is that? That simple thing is kaler doṣa-nidhe rājann hy asti eko mahān guṇaḥ. In the śāstra it is said this Kali-yuga is full of faults, so many faults. It is the ocean of faults. But there is a very nice thing, asti hy eko mahān guṇaḥ, a very great quality. What is that? Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). If you simply chant Hare Kṛṣṇa mantra, then you become perfect. Is it very difficult? Chant Hare Kṛṣṇa and you become perfect. But we are so unfortunate, we are not even prepared to chant. This is our position. So you have to make little determination that "I shall chant henceforward Hare Kṛṣṇa mantra." Then everything is all right.